Features
The Evolution of Modern Buddhist Practices
Periodically, scholars and commentators raise the question of whether contemporary Buddhist practices genuinely align with the original teachings of the Buddha. While many traditionalists view such inquiries as unnecessary or disruptive to established customs, it is historical reality that traditions adapt to the cultural environments they pass through. Examining the origins and functions of modern rituals is not a rejection of the heritage, but a vital exercise for maintaining the authenticity and longevity of the Dhamma.
The Pali Canon is the bedrock of the Theravada tradition. Because it was committed to writing roughly two millennia ago, one might wonder how it could have been altered. If the Dhamma is timeless, should we not simply follow the Canon exactly as it stands? At the same time, we must recognize that the Canon was first transmitted orally for centuries before being written down, translated, and interpreted across diverse regions, giving rise to extensive commentarial traditions. It is therefore legitimate to investigate whether this lengthy process of transmission was colored by the intellectual and cultural conditions of successive eras, and inquire if such additions are still valid for this age.
Modern scholars have identified distinct doctrinal tensions within the Canon itself. They argue that these layers can obscure the direct, elegant message attributed to the Buddha. The issue here is not whether we should abandon confidence in the tradition, but whether we should follow the Buddha’s own advice to examine teachings critically rather than accept them solely out of reverence. In that spirit, doubts and questions should be approached through systematic, careful investigation rather than defensive anxiety.
This is by no means a purely academic exercise. As explored below, failing to make this distinction carries significant consequences for contemporary Buddhist thought, belief, and daily practice. Disentangling these threads is challenging, but the collective work of historians, linguists, and doctrinal scholars offers invaluable clarity. Pali translator and scholar Ñâṇamoli Thera summarized these foundational scholarly findings with elegant precision:
“The (first) three discourses (of Buddha) here presented display precisely, in all their incomparably serene simplicity and without assumptions, that special fundamental teaching from which all Buddhism branches and to which it all points back. The first discourse displays this fourfold Truth as something to be realized and verified for oneself here and now; the second discloses the contradictions that infect all ‘self’ conceits; the third echoes the second from another angle” (Ñâṇamoli Thera, 1995, Three Cardinal Discourses of the Buddha).
To say that all one needs to know about the Buddha’s teaching can be found in three suttas may sound like an oversimplification. What, then, are we to make of the many thousands of other suttas? Yet the Buddha is repeatedly portrayed as teaching one central truth: the cessation of dukkha. If that is so, then his teaching cannot consist of many unrelated messages, even if it was explained in diverse ways to suit different audiences and occasions. Venerable Assaji, one of the first five disciples of the Buddha, expressed this simplicity in response to Upatissa (later known as Venerable Sariputta) as follows (paticcasamuppada gatha, MV 1.23.1-10, PTS: Horner vol. 4):
Of those things that arise from a cause,
The Tathagata has told the cause,
And also, what their cessation is:
This is the doctrine of the Great Recluse.
The purpose of this commentary is not to expound the first three discourses of the Buddha in detail. Rather, it is to consider reasons for the present condition of Buddhist society and the consequences of failing to recognize that some inherited beliefs and practices may differ from what the Buddha taught. From this perspective, the issue is not limited to doctrine alone; it also shapes the moral, social, and spiritual life of a community.
According to dependent arising (paticcasamuppada), which lies at the heart of the Buddha’s teaching, unsatisfactory conditions have causes. If those causes are understood and removed, those conditions can cease. That is the practical force of the Buddha’s message. If the message is so direct and profound, however, why is it often difficult to grasp? Why do many current practices fail to provide the relief or liberation they promise? These questions lead to a further one: has tradition at times handed down interpretations that differ from what the Buddha originally taught?
What the Buddha taught may still have much to offer the world, but to benefit from it fully we must understand it as clearly as we can. Assigning blame or finding faults is less helpful than examining how the tradition developed. For that reason, it is important to look carefully at the history of the Canon.
The Buddha left no written records of his own, even though writing existed in limited forms in India during his lifetime. Consequently, all Buddhist texts available to us today—including the Pali Canon—have come down through the historical stewardship of the monastic community and later Buddhist scholars. To fully understand the structural layers within the Pali Canon, one must situate the Buddha’s life and ministry within the complex socio-religious landscape of fifth-century BCE India. The Buddha emerged as a samana (ascetic seeker), part of a vibrant counter-cultural movement that openly challenged the dominant Vedic-Brahminic paradigm. The tensions between these two worldviews were foundational, yet as the Dhamma transitioned from an oral lineage to an institutionalized tradition, Brahminic concepts heavily influenced the linguistic and conceptual frameworks of the recorded texts.
The traditional Brahminic framework was built upon a rigid, hereditary social hierarchy (varṇa) justified by cosmic order, where spiritual authority was the exclusive birthright of the Brahmin caste. Efficacy in spiritual matters rested on the precise execution of external rituals, animal sacrifices, and the invocation of the pantheon.
Despite these disagreements, many Brahmin youths appear to have found the Buddhist worldview compelling and joined the Sangha. After the Parinibbana, the Sangha remained a respected and well-supported institution in Indian society. Some scholars suggest that not all who entered the Sangha did so for the same reasons, and that social standing may at times have played a role alongside spiritual aspiration.
Some scholars describe the preservation of the Buddha’s teaching, or Dhamma, as unfolding in three phases. In the first phase, immediately after the Buddha’s passing, prominent followers—identified in the suttas as dhammakathikas, or “expounders of the Dhamma”—shared the teachings on the basis of foundational principles they had learned, supplemented by personal insight, and delivered them without a rigid standard form. In the second phase, the Dhamma was transmitted by the dhammadharas, or “keepers of the Dhamma,” who began a process of standardization through fixed formulas and established texts while also adding clarification and interpretation. In the third phase, greater emphasis was placed on memorization and oral transmission. Repetition, stock passages, and mnemonic verses became increasingly important. Those responsible for this task, the bhanakas, may have been especially skilled at preserving and navigating the material, even if their role differed from that of earlier teachers who focused more on foundational principles (Ellis, 2021).
During the latter part of the first millennium BCE, Brahminism spread through the eastern Gangetic plains and became a major intellectual force. In that environment, some scholars argue, monks of Brahmin background who were involved in preserving the Dhamma may have felt pressure—conscious or unconscious—to reconcile Buddhist ideas with Brahminic ones. Three conditions may have made such influence more likely: the absence of written texts in the earliest period, limited communication among geographically dispersed monastic centers, and the lack of a single central authority. On this reading, by the time of the Third Buddhist Council, elements of Brahminic thought and practice may already have entered parts of the tradition and its textual transmission (Lamotte 1988, Marasinghe 1974, Gombrich 2006).
If we follow the Buddha’s advice to the Kalamas, it may be time for Buddhists to begin a more open dialogue on these matters, even in the presence of deep-rooted faith and veneration. Such a discussion should be understood as a process of clarification rather than destruction. A reasonable starting point is to examine current practices that may sit uneasily with early Buddhist teaching. Examples often raised in this context include prayer and offerings to gods or deities for protection, health, or good fortune; ritual services and chanting associated with blessed strings or water; offerings to inanimate objects; treating merit as a quasi-salvific currency that guarantees a better rebirth or heaven; reliance on Brahminic cosmology and pantheon; astrology and auspicious times; and belief in a cosmic savior figure such as Maitreya. What these practices share is a stronger orientation toward worldly gain than toward the spiritual development of devotees.
A second and more serious consequence, in the author’s view, is the widespread difficulty of grasping the Buddha’s simple and direct message. Some blame Venerable Buddhaghosa for altering that message through commentary and translation. Others argue that important parts of teaching were lost over time, while others believe the teaching has become too complex for modern people to understand easily.
The argument presented here is that these explanations often overlook a more basic possibility: the tradition may contain tensions between the Buddha’s teaching and later Brahminic concepts. If so, commentators attempting to harmonize two conflicting frameworks would naturally face serious interpretive difficulties. On this view, some popular interpretations of kamma and punabbhava illustrate the complexity that arises when divergent ideas are brought together. Furthermore, some researchers argue that certain popular ritual practices, especially when they become commercialized or tied to hopes for worldly gain, can place an added burden on already poor households or divert attention from more practical forms of social improvement.
This remains a sensitive issue, and many would prefer to avoid it. Some learned monks may already be aware of these concerns yet believe that the laity has little interest in such questions because devotional practices often occupy center stage in religious life. At the same time, monks who raise these issues may be misunderstood or met with resistance. For that reason, any serious discussion must involve both the laity and the Sangha. Such a conversation is long overdue, not only for our own sake but also for future generations. What the Buddha taught may still have much to offer the world, but we will benefit from it only to the extent that we understand it clearly. The most fitting way to honor the Buddha and his teaching, therefore, is not simply to preserve inherited forms, but to examine them carefully, engage one another honestly, and continue the shared effort to discern what the Buddha taught.
by Geewananda Gunawardana, Ph.D. ✍️
Features
Sri Lanka’s rice conundrum: Time to stop managing crises and start fixing the system
Prof. Ranjith Senaratne,
Emeritus Professor in Crop Science and former Vice-Chancellor,
University of Ruhuna and General President of the Sri Lanka Association for the Advancement of Science (2023) and
Prof. Prasad Jayaweera,
Dean, Faculty of Computing, University of Sri Jayawardenapura
Rice is not merely another crop in Sri Lanka. It is our staple food, an integral part of our history and culture, and a foundation of the civilisation that flourished around our ancient hydraulic systems. Revered as Buddha Bhogaya, the Buddha’s crop, rice has sustained our people for more than two millennia. Yet, remarkably, a country with such a profound relationship with rice continues to lurch from one rice crisis to another.
At one time, we have a surplus. At another, we face shortages. Prices rise sharply, consumers complain, farmers struggle to obtain remunerative prices, millers and traders become the focus of public attention, imports are hurriedly arranged, and governments announce yet another set of measures to contain the crisis. Then, after the immediate problem subsides, the matter recedes from the national agenda, until the next crisis arrives.
Why does this keep happening despite decades of agricultural research, policy interventions, expert committees and public debate?
Perhaps because we have been asking the wrong question. The fundamental problem is not simply how to produce more rice. Nor is it merely a question of prices, imports, fertiliser, farmers, millers or markets. The rice conundrum is a complex national systems problem.
We cannot solve a system by fixing its parts in isolation
Sri Lanka’s rice sector is an intricate web of interconnected systems involving agriculture, land, water, climate, technology, finance, energy, transport, markets, trade, governance, institutions and consumer behaviour. A decision made in one part of this system can have consequences, sometimes unintended, in another.
A change in fertiliser policy, for example, can affect productivity and production costs, which in turn influence farmer profitability, market prices and the need for imports. Irrigation decisions affect not only production, but also water availability, energy use and environmental sustainability. Guaranteed prices influence farmers’ cropping decisions, while import policies can simultaneously protect consumers and weaken incentives for domestic production. Likewise, market concentration can affect both the price received by farmers and the price paid by consumers. This is precisely why isolated interventions so often produce disappointing results. We keep treating symptoms while leaving the underlying system largely untouched.
For decades, we have generated valuable scientific knowledge on individual aspects of rice production and marketing. But knowledge generated within disciplinary and institutional silos does not automatically translate into solutions to complex real-world problems. What is needed now is a fundamentally different way of thinking.
From a “rice crop” to a “rice system”
The first step is to stop looking at rice simply as something that is grown in a paddy field.
The rice system begins with land, water, seed, inputs, technology and finance. It extends through cultivation, harvesting, drying, milling, storage, transport, wholesale and retail marketing, and finally to the consumer’s table. At every stage, there are different interests, incentives, constraints and actors: farmers, farmer organisations, input suppliers, machinery operators, millers, traders, wholesalers, retailers, financial institutions, government agencies, researchers and consumers.
And hovering over the entire system are climate change, changing consumer preferences, technological transformation and national economic conditions. A weakness anywhere in this chain can compromise the performance of the whole system.
Consider post-harvest losses. If significant quantities of rice are lost because of inadequate drying, storage or processing facilities, increasing production alone cannot solve the problem. Similarly, if farmers produce efficiently but face weak markets and poor bargaining power, productivity gains may not translate into improved livelihoods.
The question, therefore, should not be “How much rice can we produce?” but “How can we make the entire rice system work better?”
That requires us to see the connections.
The missing ingredient: reliable, real-time information
There is another fundamental weakness that deserves urgent attention: we still lack a comprehensive, integrated, interoperable and reliable national information system for rice. Information is scattered among different institutions, often collected using different methodologies and not necessarily available when decisions need to be made.
How much rice will actually be produced? How much is in storage? What is the likely demand? Where are the emerging production shortfalls? What are the stocks held by different actors? How are prices moving along the value chain? What are the likely consequences of climate conditions? Without timely and reliable answers to such questions, policymakers are forced to make critical decisions with incomplete information. This is not merely an administrative inconvenience. It is a national food-security vulnerability.
Sri Lanka should therefore seriously consider establishing a National Rice Intelligence and Decision Support System (NRIDSS), an integrated digital platform that brings together relevant real-time information from agriculture, meteorology, irrigation, markets, trade, statistics and other institutions. Such a system could support production forecasting, market monitoring, import decisions, early warning and evidence-based policy formulation. In an increasingly uncertain climate and volatile global economy, this should no longer be regarded as a luxury. It is becoming an essential component of national food-system governance.
The deeper problems cannot be ignored
A systems approach would also force us to confront some uncomfortable structural realities. Why does productivity remain relatively low despite decades of research? Why are so many holdings too small to achieve economies of scale? Why are modern technologies and precision agriculture not being adopted more rapidly? Why do farmers often have limited bargaining power? Why do substantial losses occur after harvesting? Why can market power become concentrated in a relatively small number of actors? Why are guaranteed prices sometimes announced too late to influence farmers’ production decisions? Why are policy interventions so often reactive rather than proactive? And how will droughts, floods, temperature extremes, changing rainfall patterns and emerging pests affect the stability of rice production in the years ahead? These are not separate questions. They are parts of the same system.
From crisis management to systems governance
Sri Lanka does not need another isolated discussion about rice. What is needed is a national policy dialogue and action forum that brings all relevant actors together, not merely to exchange speeches, but to develop a shared understanding of the system and agree on what needs to be done. Such collaboration must go beyond consultation or the exchange of views. The different parties need to work together from problem definition through to implementation, bringing their diverse knowledge, perspectives, interests and practical experience into a common process.
Farmers bring contextual and experiential knowledge; industry actors understand market realities and operational constraints; scientists contribute evidence and analytical capabilities; policymakers bring institutional and regulatory perspectives; while technology and data specialists can provide new tools for understanding and managing the system. When these different perspectives are brought together systematically, they can reveal interdependencies, challenge assumptions, identify feasible interventions and generate solutions that are evidence-based, practically implementable and socially acceptable.
This is the essence of a transdisciplinary systems approach: not simply working across disciplines, but bringing together multiple stakeholders and multiple forms of knowledge to co-create solutions and share responsibility for outcomes. The process should therefore go beyond presentations and speeches. It should involve systems mapping, causal analysis, stakeholder dialogue, scenario planning and the participatory identification of the critical bottlenecks and leverage points in the rice system. Most importantly, it should distinguish between what is urgent and what is important, and between interventions that merely alleviate symptoms and those capable of changing the underlying behaviour of the system itself.
We need an implementation roadmap, not another report
There is, however, one important caveat. Sri Lanka has no shortage of reports, recommendations and policy documents. What we often lack is sustained implementation. Any national initiative on the rice conundrum must therefore end not with another set of broad recommendations but with a prioritised national action roadmap. It should identify short-, medium- and long-term actions, assign institutional responsibilities, establish timelines and define measurable indicators of progress. The ultimate objective should be to move Sri Lanka from reactive crisis management to proactive systems governance.
A national opportunity
The rice conundrum may, in fact, provide Sri Lanka with an opportunity that extends well beyond rice to deal with other important crops. If we can demonstrate that a complex national problem can be addressed by bringing together science, policy, stakeholder knowledge, real-time information and systems thinking, the approach could become a model for addressing other persistent challenges, from climate resilience and water security to energy, food systems and disaster risk.
The choice before us is therefore quite stark. We can continue responding to each rice crisis as it emerges, adjusting prices, arranging imports, appealing to millers, reassuring consumers and supporting farmers, only to repeat the cycle later. Or we can step back and ask a more fundamental question:
What is it about the way our rice system is structured and governed that continually produces these crises?
That is the question that needs to be answered. Sri Lanka has the scientific expertise, institutional capacity and stakeholder knowledge required to do so. What is needed now is the willingness to bring these fragmented sources of knowledge together and examine the rice sector as one interconnected system.
Our ancient civilisation understood the importance of interconnectedness: land, water, agriculture and society were organised as parts of a larger whole. Perhaps, in confronting the modern rice conundrum, we need to rediscover that systems wisdom, this time supported by modern science, technology, real-time data and transdisciplinary thinking. The time has come to stop merely managing the rice crisis. It is time to fix the system that keeps producing it.
It is against this backdrop that the Sri Lanka Association for the Advancement of Science (SLAAS) proposes to convene shortly a “National Policy Dialogue and Action Forum on the Rice Conundrum in Sri Lanka”, bringing together the key stakeholders across the rice system. The Forum is intended to provide a platform for moving beyond piecemeal and reactive interventions towards a coordinated, evidence-based and transdisciplinary systems approach, one capable of generating lasting and pragmatic solutions to what has become an “island-shaking national issue”.
Features
This curse of partisan politics in Sri Lanka
78 Years of Demagoguery, Not Democracy
by Brigadier Ranjan de Silva
rpcdesilva@gmail.com
On the 4th of February every year, we raise the lion flag and speak of democracy. We speak of 78 years of “self-rule.” But honesty demands we ask: what kind of rule have we actually had? It was not democracy. Democracy is government for the common good, constrained by law, informed by reason, and accountable to truth.
What Sri Lanka has had for 78 years is demagoguery — government by manipulation, by party, and by passion.
Defining the Curse:
The dictionary defines demagoguery as “political activity that seeks support by appealing to the desires and prejudices of ordinary people rather than by rational argument.” Its tools are simple: divide the people, promise the impossible, demonize the opponent, and govern for the next election, not the next generation. That is the political culture we inherited in 1948 and perfected since.
78 Years of Evidence:
The record is not ambiguous. Policy by Pendulum – 1948–2024. Instead of a national development plan, we got a partisan wrecking ball. 1956: The “Sinhala Only Act” was passed not after linguistic study, but as an election mobilization tool. 1970-77: The SLFP nationalized private enterprise and imposed import controls. 1977: The UNP reversed course with an open economy overnight. 2005-2014: Mega infrastructure was built on Chinese loans with no feasibility transparency. 2015-2019: Those same projects were called “white elephants” and stalled. 2020-2021: The organic fertilizer ban was announced as a populist “green” policy, reversed 6 months later after it collapsed agriculture and food prices. The Colombo Port City, Hambantota Port, and the Central Expressway all followed the same pattern: started, stopped, rebranded. The country pays twice. The party takes credit once. Economics as Election Candy. Demagoguery is expensive. 1960s: Subsidized rice to win rural votes, leading to the 1971 food crisis.
2005-2014:
Fuel subsidies and public sector hiring sprees that doubled the wage bill. 2019:
Unfunded tax cuts that removed Rs. 500 billion in annual revenue with no offset. By April 2022, external debt hit $51 Billion and we defaulted for the first time. The party that cut taxes was not in power to manage the IMF program. The party that inherited it was blamed for the austerity. This is the cycle. Institutions captured. A democracy needs referees. We turned them into party cadres. The 17th Amendment 2001 created independent commissions. The 18th Amendment 2010 abolished them. The 19th 2015 restored them. The 20th 2020 gutted them again. Police transfers, university vice-chancellors, and state bank chairmen have all been decided by party headquarters, not merit.
When the institution serves the party, the citizen gets leftovers.
Identity over Ideas: From 1956 to 1983 to 2009 to 2022, our elections have been won on fear, not spreadsheets. “They will erase your language.” “They will sell the country.” “Only we can protect Buddhism/the minorities/the nation.”
Rational debate on debt, productivity, or climate adaptation never wins a rally. Prejudice does. That is demagoguery by definition.
Party Interest subverted the National Interest. The core damage of 78 years of partisan politics is this: the nation became secondary to the party. Need power sector reform? Impossible, because our unions will strike. Need to cut 300,000 ghost employees? Impossible, because our voters will defect. Need a 20-year education and export plan? Impossible, because it won’t show results before the next election. So, we borrowed. We patched. We lied. The result: a railway system that still runs on 1950s engines, hospitals without paracetamol in 2022, and a brain drain of 300,000+ skilled workers since the crisis. The parties rotated. The country declined.
The Opposition’s Original Sin and here, all parties share guilt equally. In opposition, the job is not to govern. It is to destroy. The UNP in the 60s called the SLFP “communist.” The SLFP in the 70s called the UNP “imperialist.” The JVP called both “traitors.” The SJB, SLPP, and NPP today use the same script with new logos. Every tax is “anti-people.” Every reform is “a sell-out.” Every crisis is proof the other side is evil and must be removed at any cost. Then they win. And implement 80% of what they opposed. Because demagoguery has no principles, only positions. 78 years of unmerciful, bad-faith criticism has not produced accountability. It has produced cynicism. The public now believes all politicians are the same — because for 78 years, they have behaved the same.
Breaking the Curse:
Changing the party in power will not end this. We must change the incentives that reward demagoguery. Three reforms are non-negotiable: Bind future Parliaments to national policy. Pass 10-year frameworks for energy, education, and public debt with 2/3 majority protection. Infrastructure and fiscal rules should outlast one government, as they do in Chile and New Zealand. Depoliticize the state. Independent commissions for police, elections, public service, and bribery must have constitutional budgets and appointment panels that exclude MPs. No more 18th/20th Amendment style rollbacks. Demand better from voters We must stop rewarding the best slogan and start demanding the best spreadsheet. Town halls over rallies. Costings over promises. A 5-year plan over a 5-minute speech.
In 1948, we did not inherit democracy. We inherited an election. For 78 years we have used that election to choose our favourite demagogue. The prize has been debt, division, and decay. The curse of partisan politics will only end when citizens and leaders agree on one principle: Party second. Country first. Until then, February 4th will remain a ceremony, not a celebration.
Features
Developing markets for fruits, vegetables and flowers in the Gulf
Export diversification – Missing the wood for the trees – Part II
by Gomi Senadhira
Sri Lanka established its diplomatic presence in the Gulf region only in the early 1980s. First, a small embassy was opened in Abu Dhabi, covering the UAE. Then in 1982, embassies were opened in Jeddah and Kuwait. The embassy in Jeddah covered Saudi Arabia while Kuwait was responsible for Kuwait, Oman, Qatar and Bahrain. Commercial Diplomats were also assigned to these two embassies. A senior private sector executive, with experience in marketing, was posted to Jedda as the commercial counsellor. I was posted to Kuwait as a second secretary (Commercial). Our instructions were very clear. Focus not only on traditional exports. Product diversification was a priority.
Developing Markets for Agricultural Products
At that time, Minister Lalith Athulathmudali had just launched his Export Production Villages (EPV) programme. He believed that the EPVs working closely with the exporters would provide an ideal opportunity for rural households to directly benefit from the government’s new open trade policy. Agricultural products, particularly fruits and vegetables, were a key component of this approach and the ministry thought that the Gulf countries, with large Sri Lankan communities, would have a ready-made market for these items. Thus, from day one we were compelled to explore the market for nontraditional exports; fruits and vegetables (F&Vs) were on the top of our priority list.
From cane baskets to cardboard boxes
Fortunately, the market for the F&Vs products in the region was at a very early stage of development. That provided an opportunity for Sri Lankan exporters, who were also inexperienced, to work with the importers and grow together. For example, in Kuwait, one of our first customers for F&Vs was a small supermarket where the manager was a Sri Lankan. After the first shipment arrived, he invited me to inspect the shipment. I visited the supermarket and was shocked by what I saw. While produce from other countries was packed nicely in cardboard boxes, our packaging mirrored transport to Manning market, cane baskets! As a result, fresh produce had suffered significant damage. A long report, with photographs, to the trade ministry produced an immediate response. After all, this was a pet project of the Minister. Within weeks, shipments were packed in cardboard boxes. Immediately afterwards, an expert on packaging from the Commonwealth Secretariat was sent to Kuwait with an official from the EDB to study the problem.
By then, we had also managed to develop a friendship with the management of the Salmiya supermarket, a large upmarket supermarket patronised by wealthy Kuwaitis and expats. It was a cooperative and the chairman was a Kuwaiti public servant. I could only meet him after 6 PM when his large office functioned as a diwaniya, a cherished cultural space in Kuwaiti society. Guests moved in and out the room. I had to spend time with them sipping many cups of tea. Though that meant at least two hours on each visit, it helped greatly to develop a close relationship. The general manager was an efficient and friendly Palestinian. After many visits we had succeeded in getting an order for F&Vs. The day after the first shipment arrived, I got an urgent call from the GM to come and inspect it. Once again, I was in for a surprise. Inside the cold room, the consignments from other countries were stacked neatly on top of each other, while vegetable boxes from Sri Lanka had collapsed once placed on top of each other, crushing the produce within.
Fortunately, our packaging experts arrived in Kuwait soon after this incident. They spent two days in the Salmiya Supermarket, studying the packaging from other origins. We were also successful in assuring the GM our packaging would improve. After that, packaging improved and exports moved smoothly. With that, Sri Lanka emerged as a small but reliable supplier to the mainstream market, not just the ethnic segment of the market.
Export of Fresh Vegetables by Sea
Towards the end of my tour, a Sri Lankan businessman requested me to find a buyer for cabbages, which he was prepared to export in large quantities by sea. I introduced him to the largest fruit and vegetable importer in Kuwait. Their regular suppliers of similar vegetables were Jordan, Lebanon and Syria. Luckily, the company was keen to diversify the supply sources. A few weeks later, the first container load of cabbages from Sri Lanka arrived in Kuwait. Immediately after the arrival of the container, I visited the company. They were pleased with the quality and the price and were looking forward to importing more fruits and vegetables. Unfortunately, that turned out to be a one-off event. Later on, when I was back in Sri Lanka, the exporter informed me that he couldn’t continue with it due to the problems with the local supply chains.
Floriculture
During the period I was asked by the EDB to explore the market for floricultural products, more particularly for cut flowers. At that time Kuwait was a relatively large importer of cut flowers and live plants. The main suppliers were the Netherlands and Colombia. Importers were also reluctant to move out of the established supply chain, particularly due to “snob value” associated with the product from Europe. However, after some difficulties, one importer agreed to place a pre-paid trial order. After the arrival of that shipment, he was impressed by the quality of the product and the orders expanded rapidly. As a result, by the end of 1985 Kuwait had become a major buyer of Sri Lanka’s floricultural products.
From village to global markets
As a result of the proactive promotional work undertaken by the EDB and the embassies in the region, by 1985, Sri Lanka had managed to acquire a small but significant share of the F&V and floriculture markets in the GCC countries. We had also identified domestic supply chain issues that hindered exports. All that was done, long before Southeast Asian or African countries even entered into that market. In fact, my Southeast Asian colleagues used to contact me often to reserve “durian” for them at the “Sri Lankan supermarket”.
Most importantly, a substantially large share of produce from Sri Lanka in Kuwaiti supermarkets originated in the EPVs. Of course, that didn’t just happen. The ministry (or the minister) using the carrot and stick approach “encouraged” exporters to buy the produce directly from the newly established EPVs. (The writer can be reached at senadhiragomi@gmail.com)
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